Notes

n.1“Upāli’s Questions” (Upāli­paripṛcchā) as part of the title of this text should not be confused with the “Upāli’s Questions” that form part of the purely Mūla­sarvāsti­vāda vinaya compendium, the Vinayottara­grantha (Toh 7 and 7A) in the Discipline (Vinaya) section of the Kangyur.

n.2The Ugraparipṛcchā , another sūtra from the Heap of Jewels (Ratnakūṭa) section of the Kangyur, has been extensively studied and translated from Chinese and Tibetan in Nattier 2003.

n.3See Barnes 2012.

n.4Bodhyāpatti­deśanāvṛtti (“A Running Commentary on the Confession of Transgressions of Bodhisattvas”), Toh 4005 in the Degé Tengyur. Both the confession liturgy and Nāgārjuna’s commentary have been translated in Beresford 1980.

n.5Skandha­tri­sādhana (“A Sādhana of the Three Heaps”), Toh 4008 in the Degé Tengyur.

n.6Bodhyāpatti­deśanā­vṛtti­bodhi­sattva­śikṣā­krama (“A Running Commentary on the Confession of Transgressions of Bodhisattvas According to Bodhisattva Precepts”), Toh 4006 in the Degé Tengyur.

n.7Dutt 1931, 278–85. Not to be confused with the Bodhisattva­prātimokṣa­catuṣkanirhāra Sūtra , Toh 248.

n.8For the Sanskrit text of the Śīkṣāsamuccaya see Bendall 1902, and for the Prasannapadā see La Vallée Poussin 1903. The verses from Determining the Vinaya recorded in the Śīkṣāsamuccaya have been studied, edited, and translated in Lang 2001.

n.9See Stache-Rosen 1984 and Matsumura 1990.

n.10Taishō 310: in the 大寶積經 (Mahāratnakūṭasūtra), sūtra 24, 優波離會 (Youboli hui), translated by Bodhiruci (eighth century). Taishō 325: 決定毘尼經 (Jueding pini jing), translated by an unknown translator in Dunhuang in the Western Jin (third to fifth century). Taishō 326: 三十五佛名禮懺文 (Sanshi wu fo ming li chan wen), translated by Amoghavajra in the Tang (eighth century).

n.11dkar chag ldan kar ma, Herrmann-Pfandt 2009, text no. 48; Toh 4364.

n.12dkar chag ’phang thang ma, Kawagoe 2005, text no. 28.

n.13In the list of “Ten Royal Sūtras,” this text is designated as having the function of purification of karmic obscurations (byang chub ltung bshags las sgrib dag pa’i mdo). For the “Five Royal Sūtras,” there are several different explanations. One holds that each concisely summarize one of the five great sūtra collections (’bum sde lnga). Among these, this text is said to represent the Laṅkāvatāra­sūtra (Toh 107), corresponding to activity (out of body, speech, mind, qualities, and activity). According to another explanation, each is simply “royal” or sovereign in its category, which in this case is that of confessions (bshags pa). See “bsdu sgrigs gsal bshad,” in Khomthar Jamlö 2014, vol. 1, pp. 2–4.

n.14Tib. ming ’bras bu mchis pa. This translation is conjectural and is informed by the act of bestowing names upon newly awakened beings.

n.15Tib. tshan po che chen po; Skt. mahānagna. This enigmatic term seems to refer to someone with athletic strength and prowess or a seasoned fighter.

n.16The Lhasa, Narthang, and Stok Palace versions of the translation read sbyin pa chen po bzhi, “the four types of great giving.”

n.17The following passage, with some variants and omissions, is cited by Śāntideva in the Śikṣāsamuccaya . See Bendall’s edition (1902), 168–71.

n.18This paragraph is not included in the citation recorded in the Śikṣāsamuccaya .

n.19Given the sequence that follows, the “weightiest fault” or “primary fault” (Skt. prathamāpatti; Tib. nyes pa dang po’i lci ba) perhaps refers to sexual intercourse on the part of a renunciant bodhisattva.

n.20The Skt. passage cited in the Śikṣāsamuccaya reads, “The heavy fault of the hand should be confessed to an assembly of five. Holding a woman’s hand or looking at her‍—the weighty fault of ill intent (duṣṭa­cittāpatti)‍—should, Śāriputra, be confessed before one or two people.”

n.21Tib. rdo rje’i snying pos rab tu ’joms pa. In the Śikṣāsamuccaya this name is given as Vajrapramardin.

n.22Tib. rin chen me. In the Śikṣāsamuccaya this name is given as Ratnaśrī.

n.23Tib. dri ma med pa. The Śikṣāsamuccaya lists two names here: Nirmala and Vimala.

n.24This name does not appear in the Śikṣāsamuccaya .

n.25In the Śikṣāsamuccaya this name is replaced with Vicitra­saṃkrama. The names are orthographically similar, so the difference is likely the result of a variant or scribal error in the Skt. manuscript.

n.26John Strong notes that stūpas containing relics were venerated as if they were the Buddha himself. If built near or in a monastery, the stūpa was treated as a legal resident of that monastery and was considered to have personal ownership of the land it was built on; thus, destroying a stūpa was tantamount to murder. See Strong 2004, 3–4.

n.27“The saṅghas of the four directions” is not found in the Śikṣāsamuccaya citation.

n.28For more on the complex conceptions of hells in Buddhist cosmography, see the entry for nāraka in the Princeton Dictionary of Buddhism, 575.

n.29Here the passage in the Śikṣāsamuccaya includes the additional line “I will go to the realm of Yama.”

n.30“Border region” refers to a place where the Dharma of the Buddha is unknown. The English translation here follows the Skt. syntax pratyanta­jana­padeṣu mleccheṣu.

n.31This is a version of the “eight freedoms” (Skt. aṣṭakṣaṇa; Tib. dal ba brgyad), the requirements for proper practice of the Dharma.

n.32The passage cited in the Śikṣāsamuccaya reads, “and just as the bhagavān buddhas of the present from throughout the ten directions.”

n.33This line is not found in the passage cited in the Śikṣāsamuccaya .

n.34The citation in the Śikṣāsamuccaya includes another verse not attested in Tibetan sources.

n.35At this point the passage cited in the Śikṣāsamuccaya skips ahead to a later section of the sūtra.

n.36The Śikṣāsamuccaya cites this passage, with some variation from what appears in the Tib. translation.

n.37This rite of the Three Sections is further explained in the introduction to this translation.

n.38The passage from the Śikṣāsamuccaya reads, “A bodhisattva escapes pernicious faults‍—a condition that anyone belonging to the Śrāvakayāna or Pratyekabuddhayāna is unable to purify‍—by recalling and reciting the names and epithets of those bhagavān buddhas day and night and by employing the Dharma discourse of Three Sections. [They then] attain samādhi.”

n.39The abridged citation of this sūtra found in the Bodhisattva­prātimokṣa­sūtra begins here. The Sanskrit of the Bodhisattva­prātimokṣa­sūtra was edited and published in Dutt 1931.

n.40This translation follows the reading consistent across Tibetan versions of the text. The attested Skt., however, reads, “But the Bhagavān has taught followers of the Bodhisattva­yāna that the training is also [forsaken] when [the current] life is forsaken.”

n.41The Skt. witness preserves a slightly different reading: “Grant me understanding of this, Bhagavān. Demonstrate expertise in the Vinaya. Bhagavān, listening closely in the Bhagavān’s presence, learning what [I was taught] directly, I will have attained fearlessness and will illuminate [the topic] in detail among the assemblies.” Here we disagree with Dutt’s conjecture of upāyakauśalya, and instead read vinayakauśalya, “expertise in the Vinaya,” as supported by the Tibetan.

n.42In the section of this sūtra found in the Bodhisattva­prātimokṣa­sūtra, this line reads “take up the benefit (hita) of other beings and other people.” It would thus seem that the Sanskrit witness translated by the Tibetans reads cittam anuvartitavyam, where the extant Sanskrit witness reads hitam anuvartitavyam.

n.43In addition to being cited in the Bodhisattva­prātimokṣa­sūtra, the Skt. of the following paragraph is also cited in the Śikṣāsamuccaya . See Bendall’s edition, 178. The translation that follows here is deeply informed by the attested Skt. terminology and syntax from both these sources, which are in general agreement.

n.44Śāntideva’s citation ends here.

n.45“Degenerates and is exhausted” is not found in the two Skt. witnesses.

n.46As incorporated into the Bodhisattva­prātimokṣa­sūtra, this line reads, “Upāli, bodhisattvas who follow the Mahāyāna revel in, relish, and enjoy the five sense pleasures for as many eons as there are grains of sand in the river Ganges but do not give up the mind of awakening. This, Upāli, is to be understood as the training of a bodhisattva who follows in the Mahāyāna” (Dutt 1931, 282).

n.47The Narthang and Lhasa versions of the Tib. translation, as well as the Skt. of the Bodhisattva­prātimokṣa­sūtra, read “followers of the Śrāvakayāna whose roots of virtue have matured.”

n.48At this point the passage in the Bodhisattva­prātimokṣa­sūtra includes the line, “teach on experiencing dependent origination.”

n.49“Analysis” is not found in the passage from the Bodhisattva­prātimokṣa­sūtra.

n.50This line, as cited in the Bodhisattva­prātimokṣa­sūtra, reads, “Having heard these teachings, [bodhisattvas] are overjoyed, fulfilled, and do not feel discontent. They perfect the requisites for awakening” (Dutt 1931, 283).

n.51Śāntideva cites an abridged version of the following passage in the Śikṣāsamuccaya . See Bendall (1902), 164–65.

n.52This line is not found in the passage from the Bodhisattva­prātimokṣa­sūtra.

n.53Śāntideva’s citation ends here.

n.54The citation of this sūtra preserved in the Bodhisattva­prātimokṣa­sūtra ends here.

n.55This verse is cited by Candrakīrti in chapter 21 of the Prasannapadā . See La Vallée Poussin (1903), 429 and Lang (2001), 237, 239.

n.56Here we understand the Tib. term rnam par shig to be a translation of the Skt. vibhāvayi and have translated it into English accordingly.

n.57This verse is cited by Candrakīrti in chapter 21 of the Prasannapadā . See La Vallée Poussin (1903), 429 and Lang (2001), 237, 239.

n.58This verse is cited by Candrakīrti in chapter 21 of the Prasannapadā . See La Vallée Poussin (1903), 429 and Lang (2001), 237, 239.

n.59This verse is cited by Candrakīrti in chapter 21 of the Prasannapadā . See La Vallée Poussin (1903), 430 and Lang (2001), 237, 239. In this version, the fourth line reads, “Know that phenomena are subtle and inconceivable.”

n.60This verse is cited by Candrakīrti in chapter 3 of the Prasannapadā . See La Vallée Poussin (1903), 121 and Lang (2001), 237, 239.

n.61For this line the Skt. reads, “[The eye] distinguishes various pleasing forms.”

n.62This verse is cited by Candrakīrti in chapter 3 of the Prasannapadā . See La Vallée Poussin (1903), 121 and Lang (2001), 237, 239.

n.63This verse is cited by Candrakīrti in chapter 3 of the Prasannapadā . See La Vallée Poussin (1903), 122 and Lang (2001), 237, 239.

n.64The Stok Palace and Phukdrak versions of the translation read chos shes (“knowledge of the Dharma”) for chog shes (“contentment”). This is a compelling variant, as many versions of the translation, including the Degé, Stok Palace, and Phukdrak versions, read chos shes in line three of this verse.

n.65In this case, we follow the Kangxi reading of chog shes for chos shes. The Narthang and Lhasa read mchog shes. Also in this line the Stok Palace and Phukdrak versions read mi mthong (“not see”) in place of mi ’thob (“not attain).”

n.66This Tibetan translation of this verse varies substantially across the versions found in the diverse Kangyur collections. For this reason, this translation can only be a conjecture. We have elected to consistently read the variant chog shes (“contentment”), but this verse could just as viably read chos shes (“knowledge of the Dharma”) in place of one or both instances of “contentment.”

n.67This and the next three verses are cited by Candrakīrti in chapter 1 of the Prasannapadā . See La Vallée Poussin (1903), 53–54 and Lang (2001), 237–39.

n.68Reading the variant, imperative form skyed attested in the Yongle and Kangxi versions of the translation.

n.69This verse is cited by Candrakīrti in chapter 23 of the Prasannapadā . See La Vallée Poussin (1903), 474 and Lang (2001), 238–39.

n.70Where the Tib. reads mi’i dbang po (“lords of men”) the extant Sanskrit reads jinendra (“lords of conquerors”).

n.71This verse is cited by Candrakīrti in chapter 14 of the Prasannapadā . The Sanskrit manuscript edited by La Vallée Poussin (1903, 257) was illegible in places but has been restored by Lang (2001, 238–39).

n.72This and the next two verses are cited by Candrakīrti in chapter 20 of the Prasannapadā . See La Vallée Poussin (1903), 408–9 and Lang (2001), 238–39.

n.73The citation from the Prasannapadā reads “those who do not attain” (alabhanta).

n.74Here the Tib. reads mi mchog (“best of men”) where the extant Skt. reads narasiṃha (“lion among men”).